GENERAL
EDITORIAL
Ethical Discipline ( acrara-dharma) is an important aspect of Jainism.
it has a two-fold objective. first, it brings about spiritual
purification, and secondly, makes an individual a worth social being who
can live as a responsible and well-behaved neighbor. The first objective
arises out of the Jaina theory of Karman which is an automatically
functioning law under the dispensation of which every one must get the
fruit, good or bad, of his or her thought, words and deeds. in this law
of Karman, there is no place for divine intervention. the god as a
creator is not admitted there, nor can he bestow fervors and mete out
punishments top the worldly beings. This is, indeed, a bold approach,
basically advocated in Jainism, where an individual is really an
architect of his own fortune or misfortune. Karman is conceived as
subtle matter, or a form of energy, which affects the soul as a result
of one's own thoughts, words and acts. As a matter of fact, every soul
is already under the influence of Karman from beginning's time. One
experiences the fruits of one's past Karmas and contracts fresh Karmas.
So the cycle of action and its fruit goes on. It is only though a
disciplined life that one can get rid of it either b experiencing its
fruits or b exhausting it through penance's etc. And when the soul is
completely free from Karman, that is spiritual emancipation. The second
objective helps one to develop an attitude of equality towards all the
beings and cultivate a sanctity for the individual and his possessions.
This ethical discipline is well graded in Jainism to suit the ability
and environments of an individual. It is prescribed to him according to
hi will to carry it out sincerely, without any negligence either in its
understanding or in its practice.
The foundation of this ethical discipline is the doctrine of Ahimsa. If
we correctly comprehend it, it will be seen that it is the recognition
of the inherent right of an individual to live so universally expressed
that ever one wants to live and nobody likes to die. Thus, therefore, no
one has any right to destroy or harm an other living being. Viewed as
such Ahimsa is the fundamental law of civilised life and rational living
; and thus forms the basis of all moral instructions in Jainism. "The
laying down f the commandment not to kill and not to damage is one of
the greatest events", as rightly observed by ALBERT SCHWEITZER (Indian
Thought and its Development, London 1951, pp. 82-3), "in the spiritual
history of mankind. Starting form its principle, founded on world and
life denial, of abstention form action, ancient Indian thought and this
in a period when in other respects ethics have not progressed very
far�reaches the tremendous discovery that ethics know no bounds ! So far
as we know, this is for the first time clearly expressed in Jainism".
The Jaina moralists are quite aware of he practical difficulties a true
and rigorous Animist has to face. They have been far ahead of the times
when they arranged the sentient beings in a progressive series according
to the biological development of the form of life in them. This is
intended to enable one to abstain from killing or harming living beings
of higher and higher forms of life, and ultimately, as one spiritually
advances, to abstain from the lower forms, to, steadily and gradually.
It is not enough that we have reverence for the life of the individual
only, but we must also respect the sanctity of has her personality as
well as possessions. This approach is a sum-total of the Jaina vows
which are enumerated thus: Ahimsa, stay, Asteya, Brahmacarya and
Aparigraha. These are called Anu-vratas when prescribed for a
house-holder, but Maha-vratas when rigorously practiced by a monk. A
study of these shows that "they are", as so well put by BENI PRASAD in
his through provoking essay ( World Problems and Jaina Ethics, Lahore
1945, pp. 17�18), "interdependent and supplementary. The application of
one to human relationships leads logically to that of others and in fact
would suit if itself without the others,. Only there is primacy
belonging to the first of them, i. E., non-violence. It is the
foundation of all higher life. In the Jaina as well as Buddhist code, it
is wider than humanitarianism, for it embraces the whole of sentient
creation. Its comprehensiveness, logically complete, is further
illustration of the ethical being a function of mental attitude and
outlook. Like non-violence honesty ( Asteya ) and stoicism ( aparigraha
) are negative only in appearance and really positive in their
application. Together the five anuvratas constitute a single conception
of life, ethical and spiritual, a consistent loyalty to the great
principle of self-transcendence, a translation of values".
This life of discipline in Jainism is Jainism is prescribed in two
forms: one, more rigorous for a monk who has severed his ties with the
world, and the other, for a house-holder who has a number of social
responsibilities. A large amount of literature has grown in Jainism to
exp0und the duties of monks and those of house-holders. The details are
varied and multiplied under the stress and strains suffered in the
organization of monastic life and the social circumstances. The basic
prescriptions and punitive restrictions have helped the monk and the
householder to tread the path of right conduct. The Dhramamurta of
Asadhara ( 1240 A.D. ) is perhaps a fine attempt, though late in age, to
propound he twofold discipline in one unit. The Jaina literature abounds
in treatises dealing with the life of a monk, and for a hand survey of
which one can consult the history of Jaina Monarchism by S. B. DEO (Deccan
College, Poona 1956). A critical and historical stud of the discipline
prescribed for a householder is found in that excellent monograph, the
Jaina Yoga by R. WILLIAMS (Oxford University Press, Oxford 1963). One ma
also consult other sources such as the Introductions to the
Vasunandi-Savakacaai 9 ed. KAILASHCHANDRA SHASTRI, Banners 1964), Jaina
Acara b M. MEHTA (Varanasi 1966).
In
the present volume Dr. K. c. SOGANI has attempted an adorable sure of
the entire range of the ethical doctrines in Jainism. After offering a
few observations on the historical back-ground of Jaina ethics (I), he
sets forth in details the metaphysical basis on which the edifice of
Jaina ethics is elaborately built (II-III). Then follow the Acara of the
house-holder an that of the Muni in great details (IV-V). The Jaina
ethics form a path of spiritual progress; and, as such, they carry a
mystical significance with them (VI). Though Jainism has its own
specialties, a comparative stud of Jaina and non-Jaina ethical doctrines
Yields quite fruitful results (VIII). The Jaina ethical doctrines have
far reaching social implications; and the deserve to be studied in the
light of the present-day problems. Three doctrines of Jainism, namely,
Ahimsa, Aparigraha and Anekanta, if rightly understood and put into
practice, make an individual a worthy citizen who is humane in his
outlook, detached in his acquisitive instincts and highly rational and
tolerant in his mental attitudes. This resume shows that DR. SOGANI has
given us an exhaustive stud of the ethical doctrines in Jainism,
presenting his details in an authentic manner.
The present work of Dr. SOGANI is substantially the same as his thesis
approved by the University of Rajasthan for the degree of Doctor of
Philosophy. It was extremely kind of him to have placed it at our
disposal for publication in the Jivaraja Jaina Granthamala.
As
General Editors we record our sincere thanks to the Members of the Trust
committee and Prabandha Samiti of their zeal for Jain logical researches
and their generosity in financing such publications which have limited
sale. It is earnestly hoped that an exhaustive exposition of the Jaina
ethical doctrines like this will enable earnest students of Indian
religious thought to understand Jainism in its proper perspective.
We
are extremely sorry to record here the sad demise of Shri GLUABCHAND
HIRACHANDAJI ( on 22�1�67) who was the president of the Trust Committee
and showed keen interest in the progress of the Granthamala. The General
Editors have lost in him a fund of pious benevolence and enlightened
liberalism which went a long we in shaping the policy of our
publications. It is a matter of some relief that he is being succeeded
as our President by his brother Shri. LALCHAND HIRACHAND. Sheth
LALCHANDAJI is well-known for his dynamic drive which, we hope, will
infuse fresh vigour in the activities of the Sangha.
We
offer our sincere thanks to Shri. WALCHAND DEOCHANDAJI and to Shri
MANIKCHAND VIRACHANDAJI who are taking active interest in these
publications. But for their co-operation and help it wold have been
difficult for the General Editors to pilot the various publications from
a distance.
Kolhapuri
Jabalpur
A.N. UPADHYE
H. L. JAIN